The African e-Journals Project has digitized full text of articles of eleven social science and humanities journals.   This item is from the digital archive maintained by Michigan State University Library. Find more at: http://digital.lib.msu.edu/projects/africanjournals/

Available through a partnership with

Scroll down to read the article.

Africa Media Review Vol. 7 No. 3 1993©African Council for Communication Education

Interpersonal Communication,Human Interaction and Societal

Relationships in Islamby Abdur Rahman O. Olayiwola*

Abstract

This paper seeks to propagate the idea that Islam is a communicative religion.Allah is communicative God Who takes keen interest in the affairs of Hiscreatures. Interpersonal communication, human interaction and societalrelationships in Islam are two way processes of sharing ideas and concernsin open and free environments of love and dedication. The paper is adiscussion on how Islam deals with every element of the communicationprocess. The paper concludes that society has a duty to work for, preserveand enhance the unity, strength, integrity, tranquillity and development ofsociety through interpersonal communication, human interaction and socialrelationships.

*Abdur Rahman Olayiwola teaches at the Department of Political Science,Lagos State University.

91

Communication Interpersonnelle,Interaction Humaine et Rapportsdans la Societe au Sein de l'lslam

par Abdur Rahman O. Olayiwola

Resume

Ce papier avance l'ldee que llslam est une religion communicative. Allah estun Dieu communlcatlf qul s'interesse de pres aux affaires de Ses creatures.La communication interpersonnelle, l'interactlon humaine et les rapportsdans la societe au sein de l'lslam sont des processus a deux sens, processuspar lesquels on echange des idees et on dlscute des problemes dans unenvironnement ouvert et libre plein d'amour et de devouement. Le papiertente d'expliquer comment l'lslam tralte chaque element du processus de lacommunication. Comme conclusion, le papier avance que la societe se doitde preserver et de promouvoir l'unite, la force, l'integrite, la tranquilite et ledeveloppement de la societe grace a la communication Interpersonnelle,l'lnteraction humaine et les rapports soclaux.

92

Introduction

O Mankind! We created you from a single (pair) of a male and a female andmade you into nations and tribes, that ye may know each other (not thatye may despise (each other). Verily, the most honoured of you in the sightof Allah is (he who is) the most righteous of you. And Allah has fullknowledge and is well acquainted (with all things) (Ali, 1989).

gur'cm 49:13 YA

Islam provides distinctive ways for humans to interact with oneanother. Interpersonal communication is a feature of the social systemin which two or more persons interact with one another, in theiractions people take account of how the others are likely to act andsometimes the people in the system act together in pursuit of commongoals (Davis, 1948). Interpersonal communication in Islam is universaland free from any prejudice based on race, colour, language, religion,culture, or nationality. Islam is a communicative religion. The IslamicGod is a communicative God Who takes keen interest in the affairs ofHis creatures. As such Allah has communicated to mankind througha progression of prophets from Adam to the last Prophet—Muhammad.

The Islamic perspective of interpersonal communication, humaninteraction and societal relationship is based on the fact that theindividual human being cannot secure all the things necessary for hislivelihood without cooperation with someone else. Allah says:

Co-operate with one another on the basis of righteousness and God-consciousness, and do not cooperate with one another on thebasis of sin and rancour: fear Allah: for Allah is strict in punishment.

Qur'an 5:2 YA

Prophet Muhammad was quoted as having given a list of therights of neighbours and other human beings in interpersonalcommunication, human interaction and societal relationships:

Help him if he asks your help. Give him relief if he seeks your relief. Lendto him if he needs a loan. Show him concern if he is distressed. Nursehim when he is ill. Attend his funeral if he dies. Congratulate him if hemeets any good. Sympathise with him if any calamity befalls him. Do notblock his air by raisingyour building high without his permission. Harasshim not. Give him a share when you buy fruits, and if you do not give him,bring what you buy quietly and let not your children take them out toexcite the jealousy of his children.

Hadith: Bukhari and Muslim

Society is a form of communication and relationship, through which

93

experience is described, shared, modified and preserved. It is difficultif not impossible for a human being to avoid interpersonalcommunication within society. In the words of the seventeenth centurywriter, Hobbes:

The life of man outside society is poor, solitary, nasty, brutish and short.(Hobbes, 1914)

Four of the five 'pillars' of Islam (prayer, fasting, almsgiving, pilgrimage,the excluded fifth being testimony to the unity of God and themessengership of Muhammad) are perfectly suited to promotinginterpersonal communication, esprit de corps, and group solidarity(Enayat, 1982). Allah says:

And hold fast, all together, by the Rope which Allah (stretches out for you),and be not divided among yourselves: ...

Qw'an 3:103 YA

The importance of interpersonal communication, humaninteraction and societal relationships

Interpersonal communication, the sharing of ideas between two ormore persons, facilitates understanding. Sharing of ideas consists ofmany parts but the two most important aspects can be identified. Thefirst is the sharing of facts and information and the second is thesharing of values. The need to share facts, information and values isbasic and inherent in human nature. This need has been used as wellas abused; used to develop human cultures, ideas, socializationexperiences, civilizations, science and technology, and abused inexploiting this need for vested interests. Slavery, colonialism,imperialism, and expansionism are but a few examples of vast humanexploitation of their basic instinct-the need to share information, factsand ideas (Bryant and Wallace, 1979).

Communication, in general, may be examined at various levels:intrapersonal, interpersonal, group, cross-cultural, religiousorganisational, business, health, agricultural, social, economic, politicaland mass (McQuail. 1983). For example, intrapersonal communicationrefers to fulfilment of internal human needs and sharing of ideasbetween the brain and other parts of the body or harmonizing thoughtsand actions. The purpose of individual training (tozfcfah) is tofacilitate intrapersonal communication. Mass communication dealswith the dissemination of information to impersonal heterogeneousaudiences through radio, television, newspapers and a host of other

94

media, while political communication is any communicatory activityconsidered political, by virtue of its consequences, actual and / orpotential, to the functioning of the political system. It is the intimaterelationship between the political process and the communicationprocess (Olayiwola, 1987, 1991).

Communication today is increasingly seen as a process throughwhich the exchange and sharing of meaning is made possible:

Some kinds of communication on some kinds of issues, brought to theattention of some kinds of people under some kinds of conditions havesome kinds of effects. (Berelson, 1948)

Communication, which is the vehicle for the transmission of man'sexperiences, is a vital resource for his survival, as the air he breathes,the food he eats and the house that shelters him from the harshelements of nature. According to Schramm, when we communicate,we are trying to share information, an idea, or an attitude.Communication always requires three elements — the source, themessage, and the destination (the receiver).

Communication is always a part of something. It represents arelationship not only between individuals, but also between relationships.It is the web that binds society together. (Schramm, 1954)

A convenient way to describe the act of communication is to answerthe following question: Who says what, in which channel, to whom,with what effect? (Lasswell, 1948)

The Concept of Communication

Definitions of the concept of communication are legion. In the samevein, there are sundry delineations of communication models,depending upon the point of view of an analyst. We will not be goinginto details of definition, concept, or theory here; we will only give afairly comprehensive perspective of the concept in relation tointerpersonal communication, human interaction and societalrelationship in Islam. According to Dance, a set of fifteen definitionssummarizes the whole business of communication, be it interpersonalor otherwise (Dance, 1970). These are:

1. Symbols/verbal/speech: Communication is the verbal interchangeof thought or idea.

2. Understanding: Communication is the process by which weunderstand others and in turn endeavour to be understood by

9 5

them. It is dynamic, constantly changing and shifting in responseto the total situation.

3. Interaction/relationship/social process: Interaction, even on thebiological level, is a kind of communication, otherwise commonacts could not occur.

4. Reduction of uncertainty: Communication arises out of the needto reduce uncertainty, to act effectively, to defend or strengthenthe ego.

5. Process: Communication: the transmission of information, ideas,emotions, skills, etc., by the use of symbols-words, pictures, figures,graphs etc; It is the act or process of transmission that is usuallycalled communication.

6. Transfer/transmission/interchange: The connecting threadappears to be the idea of something's being transferred from onething, or person to another. We use this word 'communication'sometimes to refer to what is so transferred, sometimes to themeans by which it is transferred, sometimes to the whole process.

7. Linking/binding: Communication is the process that linksdiscontinuous parts of the living world to one another.

8. Commonality: It (communication) is a process that makes commonto two or several what was the monopoly of one or some (Code,1959).

9. Channel/Carrier/Means/Route: The means of sending militarymessages, orders, etc. as by telephone, telegraph, radio, couriers.

10. Replicating memories: Communication is the process of conductingthe attention of another person for the purpose of replicatingmemories.

11. Discriminative response/behaviour-modifying/response/change:'Communication is the discriminatory response of an organism toa stimulus.' (Stevens, 1950, p. 689). 'So, communication betweentwo animals is said to occur when one animal produces a chemicalor physical change in the environment (signal) that influences thebehaviour of another...'(Frings, 1967, p. 297)

12. Stimuli: Every communication act is viewed as a transmission ofinformation, consisting of a discriminative stimulus, from a sourceto a recipient.

13. Intentional: In the main, communication has as its central interestthose behavioural situations in which a source transmits a messageto a receiver(s) with conscious intent to affect the latter's behaviours.

14. Time/situation: The communication process is one of transitionfrom one structured situation-as-a-whole to another, in preferreddesign.

15. Power: Communication is the mechanism by which power isexerted.

96

Factors and Types of Interpersonal Communication, HumanInteraction and Societal Relationship in Islam

As Islam is a complete way of life, catering for all the field of humanexistence and providing guidance for all walks of life-individual, andsocial, material and moral, economic and political, legal and cultural,national and international, it has laid down certain factors, rules andregulations to guide all types of interpersonal communication andrelationships. Islam, through the Qw'an, hadith and sunnah, hasprovided principles and methods of interpersonal communication,human interaction and relationship between Muslims and non-Muslims, in order to achieve peace, equality, brotherhood, andprosperity in this world and salvation and pleasure of God in thehereafter (Ali. 1950; Olayiwola, 1988; 1989; 1990). Allahsays

Here is a plain statement to men, a guidance and instruction to those whofear Allah.

Qw'an 3:138 YA

And this is a Book which We have revealed as a blessing: so follow it andbe righteous, that ye may receive mercy.

gur'ctn6:155YA

We send down (stage by stage) in the Qur'an that which is a healing and amercy to those who believe: to the unjust it causes nothing but loss afterloss.

Qur'an 5:8 YA

1. Justice ('Ad/)The first Islamic principle of interpersonal communication, human

interaction and relationship is justice. People are enjoined to ensurethat their interpersonal communication and relationships are governedby justice, whether such interpersonal communication is between theruler and the ruled, rich and poor, husband and wife, parents andchildren, Muslims and non-Muslims, even if the application of justicewill be against themselves or their kith and kin:

Allah commands justice, the doing of good, and liberality to kith and kin,and He forbids all shameful deeds, and injustice and rebellion: He instructsyou, that ye may receive admonition.

Qur'an 16:90 YA

O ye who believe! Stand out firmly for Allah, as witnesses to fair dealing,and let not the hatred of others to you make you swerve to wrong and

9 7

depart fromjustice. Be just: that is next to piety: and fear Allah. For Allahis well-acquainted with all that ye do.

Qur'an 5:8 YA

2. Good deeds (ihsari)The second Islamic principle of interpersonal communication is

the doing of good in any relationship or communication encounter.Islam condemns lying, dishonesty, deceit, untrustworthiness,hypocrisy, envy, hatred and miserliness in interpersonalcommunications and relationships. Allah says:

For those who persevere in doing good there is the ultimate good in store,and more [than that]. No darkness and no ignominy will overshadow theirfaces [on Resurrection Day]: it is they who are destined for paradise,therein to abide.

Qur'an 10:26 MA

Encouraging the doing of good in interpersonal communication andhuman interaction. Prophet Muhammad said:

Fear Allah wherever you are, and follow up a bad deed with a good one andit will wipe it out, and behave well towards people.

Hadith: at-Tirmidhi

The Prophet also stated that:

There should be neither harming nor reciprocating harm.Hadith: Jbn Mqjah

It is part of doing good in interpersonal communication to speak wellof people in conduct, and even in argumentation. Islam demands andcommands positive beautification of every aspect of human life:spiritual, moral, intellectual, and physical. In the words of ProphetMuhammad

Verily Allah hath made obligatory the employment of beauty in respect ofeverything.

Hadith: Muslim

Allah says:

Invite (all) to the Way of thy Lord with wisdom and beautiful preaching:and argue with them in ways that are best and most gracious...

Qur'an 16:126 YA

98

3. Lying or false speech {kadhbu) prohibitedIslam forbids the telling of lies in interpersonal communication and

relationship. This can manifest itself in the mixing up of truth withfalsehood, concealing the truth, or assisting falsehood or fraud, duplicityor deeds not conforming to words in interpersonal communication.Allah says:

... and shun the word that is false gur-an 22:30 YA

Shall I inform you, (O people), on whom it is that the evil ones descend?They descend on every lying, wicked person.

Qur'an 26:221 -222 YA

All the Qur'anic ayahs cited above indicate that people are enjoined tobe conscientiously truthful, to develop the spirit and activity oftruthfulness by upholding the cause of truthfulness and by loving thecompany of those who are genuinely truthful. Truthfulness in thought,word and deed is, therefore, an Islamic obligatory duty in interpersonalcommunication and relationships.

4. Observance of the spirit of contentment [Qana'at)Islam enjoins contentment in interpersonal relationships.

Discontentment can be in respect of one's resources or one'spossessions. For instance, someone may feel that if he is able toacquire the patronage of the high-ups in interpersonal relationships,he can increase his resourcefulness, for increasing his possession:wealth, prestige, power etc. Such an ambition leads almost always todebasement of the self, and consequently, to the violation of the virtueof self-respect in interpersonal communication. Hence, a Muslim hasbeen commanded to direct all his needs and all his ambitions to Godand God alone.13 The usual form of discontentment is in respect ofwhat one possesses, and it becomes more damaging morally whenone starts cultivating jealousy in interpersonal relationships, in relationto what others possess . Allah has forbidden this outright:

Hence, do not covet the bounties which God has bestowed moreabundantly on some of you than on others. Men shall have a benefit fromwhat they earn, and women shall have a benefit from what they earn.Ask, therefore, God [to give you] out of His bounty: behold, God has indeedfull knowledge of everything.

Qur'an 4:32 MA

5. Patience {Sabr)The virtues of patience, self control, forbearance, equanimity.

99

perseverance and steadfastness are enjoined in interpersonalcommunication, human interaction and societal relationship. Allahlays great emphasis on patience in different contexts in the Qw'arv.

O you who have attained faith! Seek aid in steadfast patience and prayer:for behold, God is with those who are patient.

Qur'an 2:153 MA

A man said to the Prophet:

'Counsel me.' He [the Prophet] said: 'Do not become angry.' The manrepeated [his request] several times and the Prophet said 'Do not becomeangry.'

Hadith: Bukhari

6. Humility {Tawadu'ii}Islam enjoins the cultivation of the spirit of humility and modesty

in interpersonal communication and relationship. Allah says:

... and all men and women who humble themselves ... for [all of] themhas God readied forgiveness of sins and a mighty reward.

Qur'an 33:35 MA

For [true] servants of the Most Gracious are [only] they who walk gently onearth, and who, whenever, the foolish address them, reply with [words of)peace.

Qur'an 25:63 MA

And turn not thy cheek away from people in [false] pride, and walk nothaughtily on earth: for, behold, God does not love anyone who, out of self-conceit, acts in a boastful manner. Hence, be modest in thy bearing, andlower thy voice: for, behold, the ugliest of all voices is the [loud] voice ofasses ...

Qur'an 31:18-19 MA

7. Fulfilling all promises (Wa'ad)

Islam enjoins the fulfilment of all promises, agreements, pledges,covenants, contracts, engagements, and treaties in interpersonalcommunication and relationships. Allah says:

..And be true to every promise - for verily, [on Judgement Day] you will becalled to account for every promise which you have made!

Qur'an 17:34 MA

Prophet Muhammad was reported as saying:

100

The signs of a hypocrite are three: (1) If he talks, he will tell lies; (2) if hepromises, he will not fulfil it; and (3) if confidence is reposed in him, he willbetray the trust.

Hadith: Bukhari and Muslim

8. Conjecture {Zanri}Conjecture is a major thing that hampers free and direct

communication and the growth of interpersonal communication. Italso destroys the basis of interpersonal relationships. Conjecture isthe idea of guessing or expressing suspicion about truth or fact. Allahsays:

O ye who believe! Avoid suspicion as much (as possible): for suspicion insome cases is a sin: and spy not on each other, nor speak ill of each otherbehind their backs. Would any of you like to eat the flesh of his deadbrother? Nay, ye would abhor it ... But fear Allah: for Allah is Oft-Returning, Most Merciful.

Qur'an 49:12 YA

Most kinds of suspicion in interpersonal communication are baselessand to be avoided, and some are crimes in themselves: for they docruel injustice to innocent men and women. Spying, or enquiring toocuriously into other people's affairs, means either idle curiosity, and istherefore futile, or suspicion carried a stage further, which almostamounts to sin. Backbiting also is a brood of the same genus. It maybe either futile but at the same mischievous, or it may be poisonedwith malice in which case it is a sin added to sin.

9. Preferring others above one's own self [iihar)'Others first, self, last' is a quality that facilitates interpersonal

relationships. If one demonstrates a concern for others first ininterpersonal communication, it certainly helps the establishment ofa relationship based on trust and confidence. Preferring others aboveone's own self leads to sacrifice and a higher level of understandingone's goals, environment, and obligations.

For Muslims, the nature of their commitment to Allah and theirresponsibilities toward their mission as well as toward fellow humanbeings, demands that they should be ready to offer sacrifices in termsof their time, wealth and other possessions. A true understanding ofthe sender, message, channel, receiver and effect of communication inIslam makes it quite clear that preferring others above one's own selffacilitates interpersonal relationships as well as interpersonalcommunication. Prophet Muhammad said:

None of you [truly] believes until he wishes for his brother what he wishes

101

for himself.Hadith: Bukhari and Muslim

10. Backbiting others and defamation in general are forbiddenUsing obscene language or insulting another person in interpersonal

communication is not only shameful but it is absolutely forbidden to aMuslim. Allah says:

O ye who believe! Let not some men among you laugh at others: it may bethat the (latter) are better than the (former): nor let some women laugh atothers: it may be that the (latter) are better than the (former): nor defamenor be sarcastic to each other, nor call each other by (offensive) nicknames:ill-seeming is a name connoting wickedness, (to be used of one) after hehas believed: and those who do not desist, are (indeed) doing wrong.

Qur'an 49:11 YA

Islam allows that we may laugh with people in interpersonalrelationship and communication, to share in the happiness of life: butwe must never laugh at people in contempt or ridicule. In manythings they may be better than ourselves!

Defamation may consist in speaking ill of others by the spoken orwritten word, or in acting in such a way as to suggest a charge againstsome person whom we are not in a position to judge. An offensivenickname may amount to defamation. It causes the person beingnicknamed some pain and it is bad manners. The only exception inspeaking ill of others is where a person has been wronged mischievouslyand he has to defend his honour by exposing his wicked enemy. Evenin that case, however, such a wronged person has been advised topractise forgiveness and to abstain from exposing the evils of hisenemy - leaving the affair to God and hoping for His reward becauseGod is 'Forgiving, Powerful'. Allah says:

Allah loveth not that evil should be noised abroad in public speech, exceptwhere injustice hath been done; for Allah is He Who heareth and knowethall tilings. Whether ye publish a good deed or conceal it or cover evil withpardon, verily Allah doth blot out (sins) and hath power (in the judgementof values).

Quran 4:148-149 YA

Prophet Muhammad said:

Part of someone's being a good Muslim is his leaving alone that whichdoes not concern him.

Hadith: at-Ttrmidhi

102

In another hadith the Prophet said:

Let him who believes in Allah and the Last Day either speak good or keepsilent...

Hadith: Bukhari and Muslim(Ibrahim and JohnsonrDavies, 1976)

Conclusion

Interpersonal communication, human interaction and societalrelationships in Islam is a two way process of sharing of ideas andconcerns in an open and free environment of love and dedication. Inaddition to all the factors and features enumerated in the foregoingdiscourse, other characteristics of interpersonal communication,human interaction and societal relationship in Islam are mutualrespect, patience, trust, and confidence, guarding of the tongue,soberness and sacrifice. Islam deals with every element of thecommunication process. Quranic emphasis on who, the sender,leads to a sound, trustworthy, and concerned source. The messagesays what, the channel and to whom, the destination, are also wellformulated and clear. The destination is not a particular race ornationality, rather, it refers to the entire human-kind. To live insociety and interact with others is a natural or inborn characteristic ofhuman beings. People naturally need one another in interpersonalcommunication and relationship for their mutual benefit. This is whywithdrawal from society is not allowed in Islam (Hamid, 1989). Andthere is no distinction between a Muslim and a non-Muslim as far asthe features, needs and rights of human beings are concerned in theIslamic perspective of interpersonal relationship and communication.Human interaction through interpersonal communication is naturallynecessary because people are endowed with different abilities andcapabilities and Allah has made human beings to need one another,and to live in community and society. It is the duty of all those whobelong to the society to work for. preserve, and enhance, the unity,strength, integrity, tranquillity and development of society throughinterpersonal communication, human interaction and societalrelationships.

References

AH, Abdallah Yusuf. (1989). The Holy Qur'an; Text, Translation andCommentary. Brentwood, Maryland: IPCI and Amana Corporation.

Davis, K. (1948). Human Society. New York: The Macmillan Co.

103

Parsons, T. and E. Shils (Eds). (1951). Toward a General Theory of Action.Cambridge Mass: Harvard Univ. Press.

Parsons, T. (1959). The Social System. New York, Harper.Hobbes, T. (1914). Leviathan. London: Everymans Library.Enayat, H. (1982). Modern Islamic Political Thought. London: The Macmlllan

Press Ltd.Bryant, D. C. and K. R. Wallace. (1979). Fundamentals of Public Speaking.

Englewood Cliffs, New Jersey:Prentice Hall.McQuall, D. (1983). Mass Communication Theory: An Introduction. London:

Sage Publications.Olayiwola, R.O. (1991). "Political Communications, Press and Politics in

Nigeria's Second Republic". Africa Media Review, vol.5, no.2, pp. 31-45.Olayiwola, R.O. (1987). "Problems of Communication in Local Government

Administration". ASCON Journal ofManagement, vol.6, no. 1, pp. 52-63.Berelson, B. (1948). "Communication and Public Opinion" in W. Schramm,

Communications in Modem Society. Urbana, Illinois: University of IllinoisPress.

Schramm, W. (1954). "How Communication Works," in W. Schramm TheProcess and Effects of Mass Communication. Urbana, Illinois: Universityof Illinois Press.

Lasswell, H. (1948). "The Structure and Function of Communication inSociety", in L. Bryson (ed.) The Communication of Ideas. New York:Harper and Row.

Dance, F. E. X. (1970). "The 'Concept' of Communication", Journal ofCommunication, vol.20, pp. 201-10.

Ansari, M. F. The Qur'anic Foundations and Structure of Muslim Society(Karachi: IEF n.d.)

Hamid, A. (1989). Islam: The Natural Way. London: MELS.Ali, M. (1950). Religion of Islam. Lahore: Ripon Printing Press.Olayiwola, R. O. (1989). "Islamic Political Communications: Problems and

Prospects", paper presented to the 18th Annual Conference of theAssociation of Muslim Social Scientists, State University of New York,Brockport, Rochester, 27-29 October 1989.

Olayiwola, R. O. (1990). "Nationalism and Nation-Building in Islam," TheIslamic Quarterly, Vol. XXXTV, no.2, Second Quarter, pp. 101-14.

Olayiwola, R. O. (1988). "Islam and the Conduct of Foreign Relations inNigeria," Journal, Institute of Muslim Minority Affairs, vol.9, no. 2, July1988, pp. 356-65.

An-Nawawi. (1976). Forty Hadlth: An Anthology of the sayings of the ProphetMuhammad. Translated by E. Ibrahim and D. Johnson-Davies. AbdulWadoud, Beirut: The Holy Koran Publishing House.

104